Female Circumcision – Intentions

Systematic release from burdens – links to texts, information about recordings, work with intentions, bowing technique >Link.

Technical issues concerning the idea and sentence construction while working with intentions.

Article “800 Intentions for Cleansing” Link

“Building Extensive Intentions and Prayers. Skype Conversation about the Technique” Link

“One-Sentence Scheme for Intentions” Link

Video “Bowing After Completed Intentions” >Link

The word (–not) added during work with intentions to a given word means that it is worth mentioning it together with its opposite, or even independently finding and speaking any synonyms that come to mind together with their opposites.

For example — being poor, sick, it is good to also say it together with its opposite:

–being poor, sick, –not being poor, sick.

This allows one to immediately move a given pattern as broadly as possible in various aspects, including its opposite. It is also worth knowing that Souls often think and claim that they do not possess such opposite patterns, for example that they are not idol worshippers in a given case (given word).

Another example:

The soul of a woman denies ever having been a bad mother. Therefore adding the word of negation – not being a bad mother – may allow her to understand the state in which she finds herself.

Being a bad mother, –not being a bad mother–

“But of course not, never in my life! These are not my patterns. What I do is my private matter.” [–Very often says or thinks the soul.]

• our own and through us others’ being aware of, believing in, practicing, experiencing that female circumcision or excision is practiced, namely ritual cutting or removal of some or all parts of the external female genitalia, and that this practice occurs in Africa, Asia, the Middle East and elsewhere, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being Black women, Asian women, inhabitants of the Middle East, Asia, Africa, or originating from regions and countries where circumcision, excision, ritual or non-ritual cutting or removal of some or all external genital organs was performed, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that female circumcision procedures are usually carried out by traditional circumcisers using blades, knives, scissors, other sharp objects, and even sharp glass, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that most girls undergo circumcision before the age of five, and that procedures vary depending on country or ethnic group and include particularly the removal of the clitoral glans (clitoridectomy) and the labia minora, but also other forms of damage to female genital organs for non-medical reasons, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, promoting, experiencing that in extreme cases female genital mutilation involves removal of the clitoris, labia, and skin from the vaginal walls and partial or complete stitching of the vaginal opening, leaving only a small opening for urine and menstrual blood, and that this procedure is called infibulation, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that the practice of female circumcision is rooted in gender inequality, attempts to control female sexuality, and ideas concerning purity, modesty, and beauty, and that it is most often initiated and performed by women who see it as a source of pride and fear that abandoning the procedure for daughters and granddaughters would expose them to social exclusion, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that female circumcision causes harmful health consequences depending on the type of procedure; including recurring infections, difficulties with urination and defecation, chronic pain, cyst formation, infertility, childbirth complications, fatal hemorrhages, tetanus, sepsis, urinary incontinence, and many others, and that no health benefits are known, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that in countries where female circumcision is widespread, many variants of the practice are reflected in dozens of terms often referring to purification; for example in the Bambara language of Mali it is known as “washing one’s hands,” and in the Igbo language of eastern Nigeria as isa aru or iwu aru (“taking one’s bath”), and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that female circumcision procedures differ significantly according to ethnic origin and individual practitioners and are referred to by many different terms, while translation difficulties are compounded by women’s uncertainty about what type of genital mutilation they experienced, or even whether they experienced it at all, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing various types of external genital mutilation including Type I: partial or complete removal of the clitoris and/or clitoral hood; subtype Ia involving removal of only the hood, while subtype Ib more commonly involves removal of both the clitoral glans and hood, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing various types of external genital mutilation including Type II: complete or partial removal of the labia minora with or without removal of the clitoral glans and labia majora; Type IIa involving removal of the labia minora, Type IIb involving removal of the clitoris and labia minora, and Type IIc involving removal of the clitoris together with the labia minora and majora, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing various types of external genital mutilation including Type III (infibulation), involving removal of the external genitalia and fusion of the wounds, leaving only a 2–3 mm opening for urine and menstrual flow, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing various types of external genital mutilation including Type IV: other harmful procedures performed for non-medical purposes such as pricking, piercing, incising, scraping, cauterization, symbolic circumcision of the clitoris, burning or branding genital organs, and insertion of substances into the vagina for narrowing purposes, and not only that, and our and others’ experiencing all consequences thereof.

• our own and through us others’ being aware of, believing, promoting, experiencing various types of external genital mutilation practiced for religious or aesthetic reasons, among others in Egypt, among certain African peoples, among Iraqi Kurds and part of the population of Yemen, and that FGM is also a custom unrelated to religion occurring among many peoples of Africa, South America, the countries of Southeast Asia in the regions of Java, Borneo, New Guinea, Australia, and the Pacific Islands, and that it is known to have existed before the emergence of Islam and Christianity, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing various types of external genital mutilation, including that according to Herodotus in Egypt during his own times: “they circumcise the private parts for reasons of cleanliness,” without a clear mention of women, and that in the 1st century BCE Strabo (Geography 17,2,5) referred to the custom by stating: “Another peculiar custom of the Egyptians […] is circumcising boys and excising [the clitoris] in girls,” and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that ritual removal of the clitoris through surgical procedures is practiced mainly in Central Africa and until recently was legally practiced in Egypt (allegedly connected with Pharaonic traditions), and that until recently it was believed that female circumcision did not occur outside Africa, however more recent research has shown that the practice is also widespread in Kurdistan and among Kurdish populations in general (Iraq, Turkey, Syria, Iran), as well as in Jordan, Saudi Arabia, Yemen, Oman, Qatar, the United Arab Emirates, Bahrain, Malaysia, Pakistan, Afghanistan, Brunei, the Maldives, the Philippines, and Muslim communities in India, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that contrary to the popular belief that it is practiced only by Muslims, female circumcision is also performed by Christians and by the Ethiopian Jewish minority (Beta Israel/Falashas), and that none of the sacred texts of Islam, Christianity, or Judaism contains references to this practice, and that according to 2013 data in some countries (Nigeria, Tanzania, Niger) female circumcision occurs more frequently among certain Christian groups, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that in some communities circumcision constitutes a cruel element of ritual ceremonies and is considered an indicator of a young girl’s transition into adulthood, an initiation into adult life, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that common beliefs regard circumcision as a means of controlling women because it is believed to guarantee virginity until marriage and protect against “immoral” behavior, and that in the case of infibulation it is believed to ensure beauty expressed through the smoothness of intimate areas after the procedure, and that circumcision is also intended to remove the clitoris as an unnecessary “male” part of a woman, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that female circumcision, in comparison with male circumcision, is less strongly associated with religious factors, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that the age of girls at the time of circumcision varies and may include infants, children, adolescents, and adults; for example, in Burkina Faso (2011 data) the age of circumcised girls was usually between one and nine years old, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that female circumcision is commonly practiced in Africa, and to a lesser extent also in Asia, Asia Minor, the Arabian Peninsula, Australia, and Latin America, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that female circumcision may result in chronic pain, infection, post-traumatic stress disorder, loss of sexual pleasure, and additional childbirth risks such as heavier-than-normal postpartum bleeding or the need for a cesarean section, and that risks are also associated with the beginning of sexual activity due to the possibility of tearing stitched tissue, infection, and vaginal lymphedema, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being aware of, believing, promoting, experiencing that clitoridectomy was used in attempts to alter the sexual orientation of lesbians, and that until the 1940s it was also used as a treatment for epilepsy, insanity, masturbation, and hysteria, and that such methods were promoted by Freud, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being those who perform circumcision procedures on others, on children, girls, and women, including procedures performed without anesthesia, without basic hygiene standards, with any kind of instruments, as well as after the use of various narcotic substances and intoxicating incense, in states of unconsciousness or intoxication of ourselves or others, also performing such procedures as women such as midwives, shamans, healers, elder women, and correspondingly as men in such roles and not only that, and as such exposing girls and women to illnesses, suffering, mutilation, being incompetent in these matters, causing infections, hemorrhages, diseases including fatal ones, and correspondingly also treating effectively or ineffectively girls, children, and women after such procedures of our own, others’, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being such girls and women upon whom female circumcision has been performed, including every type of circumcision, performed directly, without anesthesia, with the use of various narcotic substances intended to dull pain, without maintaining basic standards of hygiene and cleanliness, with dirty and worn-out tools, by intoxicated or unconscious women or men, midwives, shamans, healers and not only that, both with witnesses and without witnesses, experiencing enormous pain, trauma, shame, terror, excessive bleeding, hemorrhages, and not only that, as well as various complications, infections, inflammations, swelling, tetanus, sepsis, and many other complications and diseases resulting from such procedures, and also experiencing complications after surviving them, including heavy menstrual bleeding, pain during intercourse, pain during childbirth, bladder problems, and other complications and difficulties, and in some forms of circumcision the necessity of repeated cutting procedures, and not only that, and correspondingly causing such experiences in others, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ being those who promote the continuation of the tradition of female circumcision, who preserve and enforce it, who persecute and reject women resisting it, who subject them to social ostracism, who invented, practice, promote, maintain, or oppose such forms of mutilation, including being such mothers, grandmothers, shamans, and not only that, and our and others’ experiencing all consequences thereof;
• our own and through us others’ inability to imagine that we or others as women would not undergo circumcision, considering it an important element of initiation, admission into tribal or community life, the establishment of a family and not only that, even at the cost of pain, suffering, and not only that, and our and others’ experiencing all consequences thereof.

Opublikowano: 01/06/2026
Autor: Sławomir Majda
Kateogrie: A woman and a man in mutual relations, The Prostitute and the Soldier [PTSD, Combat Shock]

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